As soon as Jacob was dead, the eyes of the Israelites were closed, as well as their
hearts. They began to feel the dominion of the stranger,[1] although real bondage did not
enslave them until some time later. While a single one of the sons of Jacob was alive, the
Egyptians did not venture to approach the Israelites with evil intent. It was only when
Levi, the last of them, had departed this life that their suffering commenced.[2] A change
in the relation of the Egyptians toward the Israelites had, indeed, been noticeable
immediately after the death of Joseph, but they did not throw off their mask completely
until Levi was no more. Then the slavery of the Israelites supervened in good earnest.

The first hostile act on the part of the Egyptians was to deprive the Israelites of
their fields, their vineyards, and the gifts that Joseph had sent to his brethren. Not
content with these animosities, they sought to do them harm in, other ways.[3] The reason
for the hatred of the Egyptians was envy and fear. The Israelites had increased to a
miraculous degree. At the death of Jacob the seventy persons he had brought down with him
bad grown to the number of six hundred thousand,[4] and their physical strength and
heroism were extraordinary and therefore alarming to the Egyptians. There were many
occasions at that time for the display of prowess. Not long after the death of Levi
occurred that of the Egyptian king Magron, who had been bred up by Joseph, and therefore
was not wholly without grateful recollection of what he and his family had accomplished
for the welfare of Egypt. But his son and successor Malol, together with his whole court,
knew not the sons of Jacob and their achievements, and they did not scruple to oppress the
Hebrews.

The final breach between them and the Egyptians took place during the wars waged by
Malol against Zepho, the grandson of Esau. In the course of it, the Israelites had saved
the Egyptians from a crushing defeat, but instead of being grateful they sought only the
undoing of their benefactors, from fear that the giant strength of the Hebrews might be
turned against them.[5]

PHARAOH'S CUNNING

The counsellors and elders of Egypt came to Pharaoh, and spake unto him, saying:
"Behold, the people of the children of Israel are greater and mightier than we. Thou
hast seen their strong power, which they have inherited from their fathers, for a few of
them stood up against a people as many as the sand of the sea, and not one hath fallen.
Now, therefore, give us counsel what to do with them, until we shall gradually destroy
them from among us, lest they become too numerous in the land, for if they multiply, and
there falleth out any war, they will also join themselves with their great strength unto
our enemies, and fight against us, destroy us from the land, and get them up out of the
land."

The king answered the elders, saying: "This is the plan advised by me against
Israel, from which we will not depart. Behold, Pithom and Raamses are cities not fortified
against battle. It behooves us to fortify them. Now, go ye and act cunningly against the
children of Israel, and proclaim in Egypt and in Goshen, saying: 'All ye men of Egypt,
Goshen, and Pathros! The king has commanded us to build Pithom and Raamses and fortify
them against battle. Those amongst you in all Egypt, of the children of Israel and of all
the inhabitants of the cities, who are willing to build with us, shall have their wages
given to them daily at the king's order.'

"Then go ye first, and begin to build Pithom and Raamses, and cause the king's
proclamation to be made daily, and when some of the children of Israel come to build, do
ye give them their wages daily, and after they shall have built with you for their daily
wages, draw yourselves away from them day by day, and one by one, in secret. Then you
shall rise up and become their taskmasters and their officers, and you shall have them
afterward to build without wages. And should they refuse, then force them with all your
might to build. If you do this, it will go well with us, for we shall cause our land to be
fortified after this manner, and with the children of Israel it will go ill, for they will
decrease in number on account of the work, because you will prevent them from being with
their wives."

The elders, the counsellors, and the whole of Egypt did according to the word of the
king. For a month the servants of Pharaoh built with Israel, then they withdrew themselves
gradually, while the children of Israel continued to work, receiving their daily wages,
for some men of Egypt were still carrying on the work with them. After a time all the
Egyptians had withdrawn, and they had turned to become the officers and taskmasters of the
Israelites. Then they refrained from giving them any pay, and when some of the Hebrews
refused to work without wages, their taskmasters smote them, and made them return by force
to labor with their brethren. And the children of Israel were greatly afraid of the
Egyptians, and they came again and worked without pay, all except the tribe of Levi, who
were not employed in the work with their brethren. The children of Levi knew that the
proclamation of the king was made to deceive Israel, therefore they refrained from
listening to it, and the Egyptians did not molest them later, since they had not been with
their brethren at the beginning, and though the Egyptians embittered the lives of the
other Israelites with servile labor, they did not disturb the children of Levi. The
Israelites called Malol, the king of Egypt, Maror, "Bitterness," because in his
days the Egyptians embittered their lives with all manner of rigorous service.[6]

But Pharaoh did not rest satisfied with his proclamation and the affliction it imposed
upon the Israelites. He suspended a brick-press from his own neck, and himself took part
in the work at Pithom and Raamses. After this, whenever a Hebrew refused to come and help
with the building, alleging that he was not fit for such hard service, the Egyptians would
retort, saying, "Dost thou mean to make us believe thou art more delicate than
Pharaoh?"

The king himself urged the Israelites on with gentle words, saying, "My children,
I beg you to do this work and erect these little buildings for me. I will give you great
reward therefor." By means of such artifices and wily words the Egyptians succeeded
in overmastering the Israelites, and once they had them in their power, they treated them
with undisguised brutality. Women were forced to perform men's work, and men women's work.

The building of Pithom and Raamses turned out of no advantage to the Egyptians, for
scarcely were the structures completed, when they collapsed, or they were swallowed by the
earth, and the Hebrew workmen, besides having to suffer hardships during their erection,
lost their lives by being precipitated from enormous heights, when the buildings fell in a
heap.[7]

But the Egyptians were little concerned whether or not they derived profit from the
forced labor of the children of Israel. Their main object was to hinder their increase,
and Pharaoh therefore issued an order, that they were not to be permitted to sleep at
their own homes, that so they might be deprived of the opportunity of having intercourse
with their wives. The officers executed the will of the king, telling the Hebrews that the
reason was the loss of too much time in going to and fro, which would prevent them from
completing the required tale of bricks. Thus the Hebrew husbands were kept apart from
their wives, and they were compelled to sleep on the ground, away from their habitations.

But God spake, saying: "Unto their father Abraham I gave the promise, that I would
make his children to be as numerous as the stars in the heavens, and you contrive plans to
prevent them from multiplying. We shall see whose word will stand, Mine or yours."
And it came to pass that the more the Egyptians afflicted them, the more they multiplied,
and the more they spread abroad.[8] And they continued to increase in spite of Pharaoh's
command, that those who did not complete the required tale of bricks were to be immured in
the buildings between the layers of bricks, and great was the number of the Israelites
that lost their lives in this way.[9] Many of their children were, besides, slaughtered as
sacrifices to the idols of the Egyptians. For this reason God visited retribution upon the
idols at the time of the going forth of the Israelites from Egypt. They had caused the
death of the Hebrew children, and in turn they were shattered, and they crumbled into
dust."

THE PIOUS MIDWIVES

When now, in spite of all their tribulations, the children of Israel continued to
multiply and spread abroad, so that the land was full of them as with thick
underbrush--for the women brought forth many children at a birth[11]--the Egyptians
appeared before Pharaoh again, and urged him to devise some other way of ridding the land
of the Hebrews, seeing that they were increasing mightily, though they were made to toil
and labor hard. Pharaoh could invent no new design; he asked his counsellors to give him
their opinion of the thing. Then spake one of them, Job of the land of Uz, which is in
Aram-naharaim, as follows: "The plan which the king invented, of putting a great
burden of work upon the Israelites, was good in its time, and it should be executed
henceforth, too, but to secure us against the fear that, if a war should come to pass,
they may overwhelm us by reason of their numbers, and chase us forth out of the land, let
the king issue a decree, that every male child of the Israelites shall be killed at his
birth. Then we need not be afraid of them if we should be overtaken by war. Now let the
king summon the Hebrew midwives, that they come hither, and let him command them in
accordance with this plan."

Job's advice found favor in the eyes of Pharaoh and the Egyptians." They preferred
to have the midwives murder the innocents, for they feared the punishment of God if they
laid hands upon them themselves. Pharaoh cited the two midwives of the Hebrews before him,
and commanded them to slay all men children, but to save the daughters of the Hebrew women
alive," for the Egyptians were as much interested in preserving the female children
as in bringing about the death of the male children. They were very sensual, and were
desirous of having as many women as possible at their service."

However, the plan, even if it had been carried into execution, was not wise, for though
a man may marry many wives, each woman can marry but one husband. Thus a diminished number
of men and a corresponding increase in the number of women did not constitute so serious a
menace to the continuance of the nation of the Israelites as the reverse case would have
been.

The two Hebrew midwives were Jochebed, the mother of Moses, and Miriam, his sister.
When they appeared before Pharaoh, Miriam exclaimed: "Woe be to this man when God
visits retribution upon him for his evil deeds." The king would have killed her for
these audacious words, had not Jochebed allayed his wrath by saying: "Why dost thou
pay heed to her words? She is but a child, and knows not what she speaks." Yet,
although Miriam was but five years old at the time, she nevertheless accompanied her
mother, and helped her with her offices to the Hebrew women, giving food to the new-born
babes while Jochebed washed and bathed them.

Pharaoh's order ran as follows: "At the birth of the child, if it be a man child,
kill it; but if it be a female child, then you need not kill it, but you may save it
alive." The midwives returned: "How are we to know whether the child is male or
female?" for the king had bidden them kill it while it was being born. Pharaoh
replied: "If the child issues forth from the womb with its face foremost, it is a man
child, for it looks to the earth, whence man was taken; but if its feet appear first, it
is a female, for it looks up toward the rib of the mother, and from a rib woman was
made."[15]

The king used all sorts of devices to render the midwives amenable to his wishes. He
approached them with amorous proposals, which they both repelled, and then he threatened
them with death by fire.[16] But they said within themselves: "Our father Abraham
opened an inn, that he might feed the wayfarers, though they were heathen, and we should
neglect the children, nay, kill them? No, we shall have a care to keep them alive."
Thus they failed to execute what Pharaoh had commanded. Instead of murdering the babes,
they supplied all their needs. If a mother that had given birth to a child lacked food and
drink, the midwives went to well-to-do women, and took up a collection, that the infant
might not suffer want. They did still more for the little ones. They made supplication to
God, praying: "Thou knowest that we are not fulfilling the words of Pharaoh, but it
is our aim to fulfil Thy words. O that it be Thy will, our Lord, to let the child come
into the world safe and sound, lest we fall under the suspicion that we tried to slay it,
and maimed it in the attempt." The Lord hearkened to their prayer, and no child born
under the ministrations of Shiphrah and Puah, or Jochebed and Miriam, as the midwives are
also called, came into the world lame or blind or afflicted with any other blemish.[17]

Seeing that his command was ineffectual, he summoned the midwives a second time, and
called them to account for their disobedience. They replied: "This nation is compared
unto one animal and another, and, in sooth, the Hebrews are like the animals. As little as
the animals do they need the offices of midwives."[18] These two God-fearing women
were rewarded in many ways for their good deeds. Not only that Pharaoh did them no harm,
but they were made the ancestors of priests and Levites, and kings and princes. Jochebed
became the mother of the priest Aaron and of the Levite Moses, and from Miriam's union
with Caleb sprang the royal house of David. The hand of God was visible in her married
life. She contracted a grievous sickness, and though it was thought by all that saw her
that death would certainly overtake her, she recovered, and God restored her youth, and
bestowed unusual beauty upon her, so that renewed happiness awaited her husband, who had
been deprived of the pleasures of conjugal life during her long illness. His unexpected
joys were the reward of his piety and trust in God.[19] And another recompense was
accorded to Miriam: she was privileged to bring forth Bezalel, the builder of the
Tabernacle, who was endowed with celestial wisdom.[20]

THE THREE COUNSELLORS

In the one hundred and thirtieth year after Israel's going down to Egypt Pharaoh
dreamed that he was sitting upon his throne, and he lifted up his eyes, and he beheld an
old man before him with a balance in his hand, and he saw him taking all the elders,
nobles, and great men of Egypt, tying them together, and laying them in one scale of the
balance, while he put a tender kid into the other. The kid bore down the pan in which it
lay until it hung lower than the other with the bound Egyptians. Pharaoh arose early in
the morning, and called together all his servants and his wise men to interpret his dream,
and the men were greatly afraid on account of his vision. Balaam the son of Beor then
spake, and said: "This means nothing but that a great evil will spring up against
Egypt, for a son will be born unto Israel, who will destroy the whole of our land and all
its inhabitants, and he will bring forth the Israelites from Egypt with a mighty hand.
Now, therefore, O king, take counsel as to this matter, that the hope of Israel be
frustrated before this evil arise against Egypt."

The king said unto Balaam: "What shall we do unto Israel? We have tried several
devices against this people, but we could not prevail over it. Now let me hear thy
opinion."

At Balaam's instance, the king sent for his two counsellors, Reuel the Midianite and
Job the Uzite, to hear their advice. Reuel spoke: "If it seemeth good to the king,
let him desist from the Hebrews, and let him not stretch forth his hand against them, for
the Lord chose them in days of old, and took them as the lot of His inheritance from
amongst all the nations of the earth, and who is there that hath dared stretch forth his
hand against them with impunity, but that their God avenged the evil done unto them?"
Reuel then proceeded to enumerate some of the mighty things God had performed for Abraham,
Isaac, and Jacob, and he closed his admonition with the words: "Verily, thy
grandfather, the Pharaoh of former days, raised Joseph the son of Jacob above all the
princes of Egypt, because he discerned his wisdom, for through his wisdom he rescued all
the inhabitants of the land from the famine, after which he invited Jacob and his sons to
come down to Egypt, that the land of Egypt and the land of Goshen be delivered from the
famine through their virtues. Now, therefore, if it seem good in thine eyes, leave off
from destroying the children of Israel, and if it be not thy will that they dwell in
Egypt, send them forth from here, that they may go to the land of Canaan, the land wherein
their ancestors sojourned."

When Pharaoh heard the words of Jethro-Reuel, he was exceedingly wroth with him, and he
was dismissed in disgrace from before the king, and he went to Midian.

The king then spoke to Job, and said: "What sayest thou, Job, and what is thy
advice respecting the Hebrews?" Job replied: "Behold, all the inhabitants of the
land are in thy power. Let the king do as seemeth good in his eyes."

Balaam was the last to speak at the behest of the king, and he said: "From all
that the king may devise against the Hebrews, they will be delivered. If thou thinkest to
diminish them by the flaming fire, thou wilt not prevail over them, for their God
delivered Abraham their father from the furnace in which the Chaldeans cast him. Perhaps
thou thinkest to destroy them with a sword, but their father Isaac was delivered from
being slaughtered by the sword. And if thou thinkest to reduce them through hard and
rigorous labor, thou wilt also not prevail, for their father Jacob served Laban in all
manner of hard work, and yet he prospered. If it please the king, let him order all the
male children that shall be born in Israel from this day forward to be thrown into the
water. Thereby canst thou wipe out their name, for neither any of them nor any of their
fathers was tried in this way.[21]

THE SLAUGHTER OF THE INNOCENTS

Balaam's advice was accepted by Pharaoh and the Egyptians. They knew that God pays
measure for measure, therefore they believed that the drowning of the men children would
be the safest means of exterminating the Hebrews, without incurring harm themselves, for
the Lord had sworn unto Noah never again to destroy the world by water. Thus, they
assumed, they would be exempt from punishment, wherein they were wrong, however. In the
first place, though the Lord had sworn not to bring a flood upon men, there was nothing in
the way of bringing men into a flood. Furthermore, the oath of God applied to the whole of
mankind, not to a single nation. The end of the Egyptians was that they met their death in
the billows of the Red Sea. "Measure for measure"--as they had drowned the men
children of the Israelites, so they were drowned.[22]

Pharaoh now took steps looking to the faithful execution of his decree. He sent his
bailiffs into the houses of the Israelites, to discover all new-born children, wherever
they might be. To make sure that the Hebrews should not succeed in keeping the children
hidden, the Egyptians hatched a devilish plan. Their women were to take their little ones
to the houses of the Israelitish women that were suspected of having infants. When the
Egyptian children began to cry or coo, the Hebrew children that were kept in hiding would
join in, after the manner of babies, and betray their presence, whereupon the Egyptians
would seize them and bear them off.[23]

Furthermore, Pharaoh commanded that the Israelitish women employ none but Egyptian
midwives, who were to secure precise information as to the time of their delivery, and
were to exercise great care, and let no male child escape their vigilance alive. If there
should be parents that evaded the command, and preserved a new-born boy in secret, they
and all belonging to them were to be killed.[24]

Is it to be wondered at, then, that many of the Hebrews kept themselves away from their
wives? Nevertheless those who put trust in God were not forsaken by Him. The women that
remained united with their husbands would go out into the field when their time of
delivery arrived, and give birth to their children and leave them there, while they
themselves returned home. The Lord, who had sworn unto their ancestors to multiply them,
sent one of His angels to wash the babes, anoint them, stretch their limbs, and swathe
them. Then he would give them two smooth pebbles, from one of which they sucked milk, and
from the other honey. And God caused the hair of the infants to grow down to their knees
and serve them as a protecting garment, and then He ordered the earth to receive the
babes, that they be sheltered therein until the time of their growing up, when it would
open its mouth and vomit forth the children, and they would sprout up like the herb of the
field and the grass of the forest. Thereafter each would return to his family and the
house of his father.

When the Egyptians saw this, they went forth, every man to his field, with his yoke of
oxen, and they ploughed up the earth as one ploughs it at seed time. Yet they were unable
to do harm to the infants of the children of Israel that had been swallowed up and lay in
the bosom of the earth. Thus the people of Israel increased and waxed exceedingly. And
Pharaoh ordered his officers to go to Goshen, to look for the male babes of the children
of Israel, and when they discovered one, they tore him from his mother's breast by force,
and thrust him into the river." But no one is so valiant as to be able to foil God's
purposes, though he contrive ten thousand subtle devices unto that end. The child foretold
by Pharaoh's dreams and by his astrologers was brought up and kept concealed from the
king's spies. It came to pass after the following manner.[26]

THE PARENTS OF MOSES

When Pharaoh's proclamation was issued, decreeing that the men children of the Hebrews
were to be cast into the river, Amram, who was the president of the Sanhedrin, decided
that in the circumstances it was best for husbands to live altogether separate from their
wives. He set the example. He divorced his wife, and all the men of Israel did
likewise,[27] for he occupied a place of great consideration among his people, one reason
being that he belonged to the tribe of Levi, the tribe that was faithful to its God even
in the land of Egypt, though the other tribes wavered in their allegiance, and attempted
to ally themselves with the Egyptians, going so far as to give up Abraham's sign of the
covenant.[28] To chastise the Hebrews for their impiety, God turned the love of the
Egyptians for them into hatred, so that they resolved upon their destruction. Mindful of
all that he and his people owed to Joseph's wise rule, Pharaoh refused at first to
entertain the malicious plans proposed by the Egyptians against the Hebrews. He spoke to
his people, "You fools, we are indebted to these Hebrews for whatever we enjoy, and
you desire now to rise up against them?" But the Egyptians could not be turned aside
from their purpose of ruining Israel. They deposed their king, and incarcerated him for
three months, until he declared himself ready to execute with determination what they had
resolved upon, and he sought to bring about the ruin of the children of Israel by every
conceivable means. Such was the retribution they had drawn down upon themselves by their
own acts.[29]

As for Amram, not only did he belong to the tribe of Levi, distinguished for its piety,
but by reason of his extraordinary piety he was prominent even among the pious of the
tribe. He was one of the four who were immaculate, untainted by sin, over whom death would
have had no power, had mortality not been decreed against every single human being on
account of the fall of the first man and woman. The other three that led the same sinless
life were Benjamin, Jesse the father of David, and Chileab the son of David.[30] If the
Shekinah was drawn close again to the dwelling-place of mortals, it was due to Amram's
piety. Originally the real residence of the Shekinah was among men, but when Adam
committed his sin, she withdrew to heaven, at first to the lowest of the seven heavens.
Thence she was banished by Cain's crime, and she retired to the second heaven. The sins of
the generation of Enoch removed her still farther off from men, she took up her abode in
the third heaven; then, successively, in the fourth, on account of the malefactors in the
generation of the deluge; in the fifth, during the building of the tower of Babel and the
confusion of tongues; in the sixth, by reason of the wicked Egyptians at the time of
Abraham; and, finally, in the seventh, in consequence of the abominations of the
inhabitants of Sodom. Six righteous men, Abraham, Isaac, Jacob, Levi, Kohath, and Amram,
drew the Shekinah back, one by one, from the seventh to the first heaven, and through the
seventh righteous man, Moses, she was made to descend to the earth and abide among men as
aforetime.[31]

Amram's sagacity kept pace with his piety and his learning. The Egyptians succeeded in
enslaving the Hebrews by seductive promises. At first they gave them a shekel for every
brick they made, tempting them to superhuman efforts by the prospect of earning much
money. Later, when the Egyptians forced them to work without wages, they insisted upon
having as many bricks as the Hebrews had made when their labor was paid for, but they
could demand only a single brick daily from Amram, for he had been the only one whom they
had not led astray by their artifice. He had been satisfied with a single shekel daily,
and had therefore made only a single brick daily, which they had to accept afterward as
the measure of his day's work.[32]

As his life partner, Amram chose his aunt Jochebed, who was born the same day with
him.[33] She was the daughter of Levi, and she owed her name, "Divine Splendor,"
to the celestial light that radiated from her countenance.[34] She was worthy of being her
husband's helpmeet, for she was one of the midwives that had imperilled their own lives to
rescue the little Hebrew babes. Indeed, if God had not allowed a miracle to happen, she
and her daughter Miriam would have been killed by Pharaoh for having resisted his orders
and saved the Hebrew children alive. When the king sent his hangmen for the two women, God
caused them to become invisible, and the bailiffs bad to return without accomplishing
their errand.[35]

The first child of the union between Amram and Jochebed, his wife, who was one hundred
and twenty-six years old at the time of her marriage, was a girl, and the mother called
her Miriam, "Bitterness," for it was at the time of her birth that the Egyptians
began to envenom the life of the Hebrews. The second child was a boy, called Aaron, which
means, "Woe unto this pregnancy!" because Pharaoh's instructions to the
midwives, to kill the male children of the Hebrews, was proclaimed during the months
before Aaron's birth.[36]

THE BIRTH OF MOSES

When Amram separated from his wife on account of the edict published against the male
children of the Hebrews, and his example was followed by all the Israelites, his daughter
Miriam said to him: "Father, thy decree is worse than Pharaoh's decree. The Egyptians
aim to destroy only the male children, but thou includest the girls as well. Pharaoh
deprives his victims of life in this world, but thou preventest children from being born,
and thus thou deprivest them of the future life, too. He resolves destruction, but who
knows whether the intention of the wicked can persist? Thou art a righteous man, and the
enactments of the righteous are executed by God, hence thy decree will be upheld."

Amram recognized the justice of her plea, and he repaired to the Sanhedrin, and put the
matter before this body. The members of the court spoke, and said: "It was thou that
didst separate husbands and wives, and from thee should go forth the permission for
re-marriage." Amram then made the proposition that each of the members of the
Sanhedrin return to his wife, and wed her clandestinely, but his colleagues repudiated the
plan, saying, "And who will make it known unto the whole of Israel? "

Accordingly, Amram stood publicly under the wedding canopy with his divorced wife
Jochebed, while Aaron and Miriam danced about it, and the angels proclaimed, "Let the
mother of children be joyful!" His re-marriage was solemnized with great ceremony, to
the end that the men that bad followed his example in divorcing their wives might imitate
him now in taking them again unto themselves. And so it happened.[37]

Old as Jochebed was, she regained her youth. Her skin became soft, the wrinkles in her
face disappeared, the warm tints of maiden beauty returned, and in a short time she became
pregnant.[38]

Amram was very uneasy about his wife's being with child; he knew not what to do. He
turned to God in prayer, and entreated Him to have compassion upon those who had in no
wise transgressed the laws of His worship, and afford them deliverance from the misery
they endured, while He rendered abortive the hope of their enemies, who yearned for the
destruction of their nation. God had mercy on him, and He stood by him in his sleep, and
exhorted him not to despair of His future favors. He said further, that He did not forget
their piety, and He would always reward them for it, as He had granted His favor in other
days unto their forefathers. "Know, therefore," the Lord continued to speak,
"that I shall provide for you all together what is for your good, and for thee in
particular that which shall make thee celebrated; for the child out of dread of whose
nativity the Egyptians have doomed the Israelite children to destruction, shall be this
child of thine, and be shall remain concealed from those who watch to destroy him, and
when he has been bred up, in a miraculous way, he shall deliver the Hebrew nation from the
distress they are under by reason of the Egyptians. His memory shall be celebrated while
the world lasts, and not only among the Hebrews, but among strangers also. And all this
shall be the effect of My favor toward thee and thy posterity. Also his brother shall be
such that he shall obtain My priesthood for himself, and for his posterity after him, unto
the end of the world."

After he had been informed of these things by the vision, Amram awoke, and told all
unto his wife Jochebed.[39]

His daughter Miriam likewise had a prophetic dream, and she related it unto her
parents, saying: "In this night I saw a man clothed in fine linen. 'Tell thy father
and thy mother,' he said, 'that he who shall be born unto them, shall be cast into the
waters, and through him the waters shall become dry, and wonders and miracles shall be
performed through him, and he shall save My people Israel, and be their leader forever.'
"[40]

During her pregnancy, Jochebed observed that the child in her womb was destined for
great things. All the time she suffered no pain, and also she suffered none in giving
birth to her son, for pious women are not included in the curse pronounced upon Eve,
decreeing sorrow in conception and in childbearing.[41]

At the moment of the child's appearance, the whole house was filled with radiance equal
to the splendor of the sun and the moon.[42] A still greater miracle followed. The infant
was not yet a day old when he began to walk and speak with his parents, and as though he
were an adult, he refused to drink milk from his mother's breast.[43]

Jochebed gave birth to the child six months after conception. The Egyptian bailiffs,
who kept strict watch over all pregnant women in order to be on the spot in time to carry
off their new-born boys, had not expected her delivery for three months more. These three
months the parents succeeded in keeping the babe concealed, though every Israelitish house
was guarded by two Egyptian women, one stationed within and one without.[44] At the end of
this time they determined to expose the child, for Amram was afraid that both he and his
son would be devoted to death if the secret leaked out, and he thought it better to
entrust the child's fate to Divine Providence. He was convinced that God would protect the
boy, and fulfil His word in truth.[45]

MOSES RESCUED FROM THE WATER

Jochebed accordingly took an ark fashioned of bulrushes, daubed it with pitch on the
outside, and lined it with clay within. The reason she used bulrushes was because they
float on the surface of the water, and she put pitch only on the outside, to protect the
child as much as possible against the annoyance of a disagreeable odor. Over the child as
it lay in the ark she spread a tiny canopy, to shade the babe, with the words,
"Perhaps I shall not live to see him under the marriage canopy." And then she
abandoned the ark on the shores of the Red Sea. Yet it was not left unguarded. Her
daughter Miriam stayed near by, to discover whether a prophecy she had uttered would be
fulfilled. Before the child's birth, his sister had foretold that her mother would bring
forth a son that should redeem Israel. When he was born, and the house was filled with
brilliant light, Amram kissed her on her head, but when he was forced into the expedient
of exposing the child, he beat her on her head, saying, "My daughter, what hath
become of thy prophecy?" Therefore Miriam stayed, and strolled along the shore, to
observe what would be the fate of the babe, and what would come of her prophecy concerning
him.[46]

The day the child was exposed was the twenty-first of the month of Nisan, the same on
which the children of Israel later, under the leadership of Moses, sang the song of praise
and gratitude to God for the redemption from the waters of the sea. The angels appeared
before God, and spoke: "O Lord of the world, shall he that is appointed to sing a
song of praise unto Thee on this day of Nisan, to thank Thee for rescuing him and his
people from the sea, shall he find his death in the sea to-day?" The Lord replied:
"Ye know well that I see all things. The contriving of man can do naught to change
what bath been resolved in My counsel. Those do not attain their end who use cunning and
malice to secure their own safety, and endeavor to bring ruin upon their fellow-men. But
he who trusts Me in his peril will be conveyed from profoundest distress to unlooked-for
happiness. Thus My omnipotence will reveal itself in the fortunes of this babe.[47]

At the time of the child's abandonment, God sent scorching heat to plague the
Egyptians, and they all suffered with leprosy and smarting boils. Thermutis, the daughter
of Pharaoh, sought relief from the burning pain in a bath in the waters of the Nile.[48]
But physical discomfort was not her only reason for leaving her father's palace. She was
determined to cleanse herself as well of the impurity of the idol worship that prevailed
there.

When she saw the little ark floating among the flags on the surface of the water, she
supposed it to contain one of the little children exposed at her father's order, and she
commanded her handmaids to fetch it. But they protested, saying, "O our mistress, it
happens sometimes that a decree issued by a king is unheeded, yet it is observed at least
by his children and the members of his household, and dost thou desire to transgress thy
father's edict?" Forthwith the angel Gabriel appeared, seized all the maids except
one, whom he permitted the princess to retain for her service, and buried them in the
bowels of the earth.

Pharaoh's daughter now proceeded to do her own will. She stretched forth her arm, and
although the ark was swimming at a distance of sixty ells, she succeeded in grasping it,
because her arm was lengthened miraculously. No sooner had she touched it than the leprosy
afflicting her departed from her. Her sudden restoration led her to examine the contents
of the ark,[49] and when she opened it, her amazement was great. She beheld an exquisitely
beautiful boy, for God bad fashioned the Hebrew babe's body with peculiar care,[50] and
beside it she perceived the Shekinah. Noticing that the boy bore the sign of the Abrahamic
covenant, she knew that he was one of the Hebrew children, and mindful of her father's
decree concerning the male children of the Israelites, she was about to abandon the babe
to his fate. At that moment the angel Gabriel came and gave the child a vigorous blow, and
he began to cry aloud, with a voice like a young man's. His vehement weeping and the
weeping of Aaron, who was lying beside him, touched the princess, and in her pity she
resolved to save him. She ordered an Egyptian woman to be brought, to nurse the child, but
the little one refused to take milk from her breast, as he refused to take it from one
after the other of the Egyptian women fetched thither. Thus it had been ordained by God,
that none of them might boast later on, and say, "I suckled him that holds converse
now with the Shekinah." Nor was the mouth destined to speak with God to draw
nourishment from the unclean body of an Egyptian woman.

Now Miriam stepped into the presence of Thermutis, as though she had been standing
there by chance to look at the child,[51] and she spoke to the princess, saying, "It
is vain for thee, O queen, to call for nurses that are in no wise of kin to the child, but
if thou wilt order a woman of the Hebrews to be brought, he may accept her breast, seeing
that she is of his own nation." Thermutis therefore bade Miriam fetch a Hebrew woman,
and with winged steps, speeding like a vigorous youth, she hastened and brought back her
own mother, the child's mother, for she knew that none present was acquainted with her.
The babe, unresisting, took his mother's breast, and clutched it tightly.[52] The princess
committed the child to Jochebed's care, saying these words, which contained an unconscious
divination: "Here is what is thine." Nurse the boy henceforth, and I will give
thee two silver pieces as thy wages.[54]

The return of her son, safe and sound, after she had exposed him, was Jochebed's reward
from God for her services as one of the midwives that had bidden defiance to Pharaoh's
command and saved the Hebrew children alive.[55]

By exposing their son to danger, Amram and Jochebed had effected the withdrawal of
Pharaoh's command enjoining the extermination of the Hebrew men children. The day Moses
was set adrift in the little ark, the astrologers had come to Pharaoh and told him the
glad tidings, that the danger threatening the Egyptians on account of one boy, whose doom
lay in the water, had now been averted. Thereupon Pharaoh cried a halt to the drowning of
the boys of his empire. The astrologers had seen something, but they knew not what, and
they announced a message, the import of which they did not comprehend. Water was, indeed,
the doom of Moses, but that did not mean that he would perish in the waters of the Nile.
It had reference to the waters of Meribah, the waters of strife, and how they would cause
his death in the desert, before he had completed his task of leading the people into the
promised land. Pharaoh, misled by the obscure vision of his astrologers, thought that the
future redeemer of Israel was to lose his life by drowning, and to make sure that the boy
whose appearance was foretold by the astrologers might not escape his fate, he had ordered
all boys, even the children of the Egyptians, born during a period of nine months to be
cast into the water.

On account of the merits of Moses, the six hundred thousand men children of the Hebrews
begotten in the same night with him, and thrown into the water on the same day, were
rescued miraculously together with him, and it was therefore not an idle boast, if he said
later, "The people that went forth out of the water on account of my merits are six
hundred thousand men."[56]